《阴阳应象大论》曰∶阴阳者，天地之道也，（谓变化生成之道也。）万物之纲纪，（滋生之用
也，阳与之正气以生，阴为之主持以立，故为万物之纲纪也。）变化之父母，（异类之用也。何者？鹰化为鸠，
田鼠化为 ，腐草化为萤，雀入大水为蛤，雉入大水为蜃，如此皆异类因变化而成物也。）生杀之本始，（寒
暑之用也。万物假阳气温而生，因阴气寒而死，故生杀本始，是阴阳之所运为也。）神明之府也，（言所以生
杀变化之多端者，以神明居其中也。）治病必求于本。（阴阳与万类生杀变化，在于人身，同相参合，故治病
之道必先求之。）故积阳为天，积阴为地，阴静阳躁，阳生阴长，阳杀阴藏。（明前天地生杀之殊用也。神农
曰∶天以阳生阴长，地以阳杀阴藏。坤者，阴也。位西南隅，时在六月七月之交，万物之所盛长也，安谓阴无
长之理。干者，阳也。位戌亥之分，时在九月十月之交，万物之所收杀也，孰谓阳无杀之理。以是明之，阴长
阳杀之理可见矣。）阳化气，阴成形。寒极生热，热极生寒。寒气生浊，热气生清。清气在下，则生飧泄。浊
气在上，则生 胀。此阴阳反作，病之逆从也。故清阳为天，浊阴为地，地气上为云，天气下为雨；雨出
地气，云出天气。（阴凝上结，则合以成云，阳散下流，则注而为雨，雨从云以施化，故言雨出地，云凭气
以交合，故言云出天。天地之理且然，人身清浊，亦如是也。）故清阳出上窍，浊阴出下窍；（气本乎天
者亲上，气本乎地者亲下，各从其类也。上窍，谓耳目鼻口。下窍，谓前阴后阴。）清阳发腠理，浊阴走
五脏；（腠理，谓渗泄之门，故清阳可以发散；五脏为包藏之所，故浊阴可以走之。）清阳实四肢，浊阴归
六腑。（四肢外动，故清阳实之。六腑内化，故浊阴归之。）水为阴，火为阳，（水寒而静，故为阴。火热而
躁，故为阳。）阳为气，阴为味。（气惟散布，故阳为之，味日从形，故阴为之。）味归形，形归气，气
归精，精归化，（形食味，故味归形，气养形，故形归气，精食气，故气归精，化生精，故精归化。）精食
气，形食味，（气化则精生，味和则形长，故云食之也。）化生精，气生形。（精微之液，惟血化而成，形
质之有，资气行营立，故斯二者各奉生乎。）味伤形，
气伤精，（过其节也。）精化为气，气伤于味。（精承化养则食气，精若化生则不食气，精血内结，郁为秽
腐攻胃，则五味倨然不得入也。女人重身，精化百日，皆伤于味也。）阴味出下窍，阳气出上窍。（味有质，
故下流于便泻之窍，气无形，故上出于呼吸之门。）味浓者为阴，薄为阴之阳。气浓者为阳，薄为
阳之阴。（阳为气，气浓者为纯阳。阴为味，味浓者为纯阴。故味薄者，为阴中之阳，气薄者，为阳中之阴。）味
浓则泄，薄则通。气薄则发泄，浓则发热。（阴气润下，故味浓则泄利；阳气炎上，故气浓则发热。味
薄为阴少，故通泄，薄为阳少，故汗出。发泄，谓汗出也。）壮火之气衰，少火之气壮。（火之壮者，壮
已必衰。火之少者，少已则壮。）壮火食气，气食少火，壮火散气，少火生气。（气生壮火，故云壮火
食气；少火滋气，故云气食少火。以壮火食气，故气得壮火则耗散；以少火益气，故气得少火则生长。）阴胜
则阳病，阳胜则阴病。（胜则不病，不胜则病。）阳胜则热，阴胜则寒。重寒则热，重热则寒。
（物极则反，犹壮火之气衰，少火之气壮也。）寒伤形，热伤气。（寒则卫气不利，故伤形；热则荣气内消，故
伤气。）气伤痛，形伤肿。（气伤则热结于肉分，故痛；形伤则寒薄于皮腠，故肿。）故先痛而后肿者，气
伤形也；先肿而后痛者，形伤气也。（先气证而病形，故曰气伤形；先形证而病气，故曰形伤气。）风
胜则动，（风胜则庶物皆摇故曰动。）热胜则肿，（热胜则阳气内结，故浮肿暴作，甚则荣气逆于肉里，聚为痈
脓之肿。）燥胜则干，（燥胜则津液竭涸，故皮肤干燥。寒胜则浮，（寒胜则阴气结于玄府，玄府闭密，阳气内
攻，故为浮。）湿胜则濡泻。（湿胜则内攻于脾胃，脾胃受湿则水谷不分，故大肠传道而注泻也。）故喜怒伤
气，寒暑伤形，（喜怒之所生，皆生于气，故云喜怒伤气，寒暑之所胜，皆胜于形，故云寒暑伤形。细而言
之，则热伤于气，寒伤于形。）暴怒伤阴，暴喜伤阳，（怒则气上，喜则气下，故暴卒气上则伤阴，暴卒气下则
伤阳。）厥气上行，满脉去形，（厥，气逆也。逆气上行，满于经络，则神气浮越，故满离形骸也。）喜怒
不节，寒暑过度，生乃不固。（《灵枢经》曰∶智者之养生也，必顺四时而适寒暑，和喜怒，安居处。若
喜怒不常，寒暑过度，天真之气何可久长也。）故重阴必阳，重阳必阴。（言伤寒，伤暑亦如是。）天地者，
万物之上下也；（观其覆载，而万物之上下可知矣。）阴阳者，血气之男女也；（阴主血，阳主气。阴生
女，阳生男。）左右者，阴阳之道路也；（阴阳间气，左右循环，故左右为阴阳之道路也。阴气右行，阳气左
行。）水火者，阴阳之征兆也；（观水火之气，则阴阳征兆可知矣。）阴阳者，万物之能始也。故曰∶
阴在内，阳之守也；阳在外，阴之使也。（阴静故为阳之镇守，阳动故为阴之役使。）年四十，而
阴气自半也，起居衰矣。（人年四十，腠理始疏，荣华稍落，发斑白，起居衰之次也。）年五十，体重，
耳目不聪明矣。（衰之渐也。）年六十，阳痿气大衰，九窍不利，下虚上实，涕泣俱出矣。（衰
之甚也。）故曰∶知之则强，不知则老。（知，谓知七损八益，全角保生之道也。）愚者不足，智者有
余，有余则耳目聪明，身体轻强，老者复壮，壮者益治，是以圣人为无为之事，乐
恬淡之能，从欲快志于虚无之守，故寿命无穷，与天地终，此圣人之治身也。（圣人不
为无益，以害有益，不为害性而顺性，故寿命长远，与天地终。）
天不足西北，故西北方阴也，而人右耳目不如左明也。（在上故法天。）地不满东南，
故东南方阳也，而人左手足不如右强也。（在下故法地。）东方阳也，阳者其精并于上，并于
上，则上明而下虚，故使耳目聪明，而手足不便也。西方阴也，阴者其精并于下，并
于下，则下盛而上虚，故其耳目不聪明，而手足便也。俱感于邪，其在上则右甚，在
下则左甚，此天地阴阳所不能全也，故邪居之。（阴阳之应天地，犹水之在器，器圆则水圆，器
曲则水曲。人之血气亦如是，故随不足，则邪气留居之。）故天有精，地有形，天有八纪，地有五理，
（阳为天，降精气以施化，阴为地，布和气以成形，五形为生育之井理，八风为变化之纲纪。八纪，为八岁之纪。
五理，谓五行化育之理。）故能为万物之父母。（阳天化气，阴地成形，五理营运，八风鼓折，收藏生长，无
替时宜，故能为万物变化之父母。）清阳上天，浊阴归地，天地之动静，神明为之纲纪。（清阳上
天，浊阴归地，然其动静，盖由神明之纲纪耳。）天气通于肺，（以纳至清之气，以象天。）地气通于嗌，（以
纳水谷之浊，以象地。）风气通于肝，（风生木故。）雷气通于心，（雷象火之有声故。）谷气通于脾，（谷空
虚脾受纳故。）雨气通于肾，（肾注水故。）六经为川，（流注不息故。）肠胃为海，（以皆受纳也。）九窍为水
注之气。（清明者，象水之内明。流注者，象水之流注。）
以天地为之阴阳，（以人事配象，则近指天地，以为阴阳。）阳之汗，以天地之雨名之；（夫人汗泄于
皮腠者，是阳气之发泄耳。然其取类于天地之间，则云腾雨降而相似也。）阳之气，以天地之疾风名之。
（阳气散发疾风飞扬，故以应之。）暴风象雷，逆气象阳，故治不法天之纪，不用地之理，则灾
害至矣。（背天之纪，违地之理，则六经反作，五气更伤，真气既伤，灾害之至可知矣。）
故天之邪气，感则害人五脏；（八风发邪，以为经风，触五脏，邪气发病，故天之邪气，感则害人
五脏。）水谷之寒热，感则害于六腑；（热伤胃及膀胱；寒伤肠及胆气。）地之湿气，感则害皮肉筋
脉。（湿气胜，则荣卫之脉不行，故感则害于皮肤筋脉也。）故因其轻而扬之，（轻者发扬则邪去。）因其重而
减之，（重者则减去之。）因其衰而彰之。（因病气衰，攻令邪去，则真气坚固，血色彰明。）形不足者，温
之以气；精不足者，补之以味。（卫气者，所以温分肉充皮肤，肥腠理，司开阖，故卫气温，则形分足
矣。肾者主水，受五脏六腑之精而藏之，故五脏盛，乃能泻，由此则精不足者，补五脏之味也。）其高者，因
而越之；（越，谓越扬也。）其下者，引而竭之；（引，谓泄引也。）中满者，泻之于内。（内，谓腹内。）其
有邪者，渍形以为汗；（邪，谓风邪之气，风中于表，则汗而发之。）其在皮者，汗而发之；（在外，故
汗发泄也。）其 悍者，按而收之；（ ，疾也。悍，利也，气候疾利，则按之以收敛。）其实者，散而泻
之。（阳实则发散，阴实则宣泻。）审其阴阳，以别柔刚，（阴曰柔，阳曰刚。）阳病治阴，阴病治阳。
（所谓从阴引阳，从阳引阴，以右治左，以左治右也。）定其血气，各守其乡，血实宜决之，（决，谓决破
其血。）气虚宜掣引之。（掣，读为导。导，引也。则气行条畅。）
《阴阳应象大论》说：阴阳，是天地运行的规律，（指变化生成的道理。）万物的总纲，（滋养生长的作用，阳提供正气以生长，阴主持确立以站立，所以成为万物的总纲。）变化的根源，（不同类事物的作用。为什么呢？鹰变成鸠鸟，田鼠变成鹑，腐烂的草变成萤火虫，麻雀进入大水变成蛤蜊，野鸡进入大水变成大蛤，这些都因变化而生成不同的事物。）生与死的根本，（寒暑的作用。万物凭借阳气的温暖而生存，因为阴气的寒冷而死亡，所以生死的根本，是阴阳的运行所致。）神明所在的府库，（说明之所以产生生死变化的多种原因，是因为神明在其中主宰。）治病必须探求根本。（阴阳与万物的生死变化，在人体内相互参合，所以治病的道理必须先探求根本。）因此，阳气积聚形成天，阴气积聚形成地，阴气宁静，阳气躁动，阳主生发，阴主成长，阳主肃杀，阴主闭藏。（阐明前文天地生杀的不同作用。神农说：天以阳气温养使阴气生长，地以阳气肃杀使阴气闭藏。坤代表阴，位于西南角，时间在六月七月之交，是万物茂盛生长的时节，怎么能说阴没有生长的道理呢？乾代表阳，位于戌亥之分，时间在九月十月之交，是万物收敛肃杀的时节，谁说阳没有肃杀的道理呢？由此明白，阴长阳杀的理可见了。）阳化生为气，阴凝聚成形。寒到极点产生热，热到极点产生寒。寒气产生浊阴，热气产生清阳。清阳之气在下，就会发生完谷不化的泄泻；浊阴之气在上，就会发生胸腹胀满。这是阴阳逆乱，导致疾病的发生。所以清阳上升为天，浊阴下降为地，地气上升成为云，天气下降成为雨；雨源于地气，云源于天气。（阴气凝结上升，结合而成云；阳气散发下沉，灌注而为雨，雨从云来施行化育，所以说雨出地气；云凭气交合而成，所以说云出天气。天地的道理尚且如此，人身上的清浊之气，也是这样。）所以清阳出于上窍，浊阴出于下窍；（气属于天的亲近上部，气属于地的亲近下部，各自遵循同类相从的原则。上窍，指耳、目、鼻、口。下窍，指前阴和后阴。）清阳发散于腠理，浊阴走注于五脏；（腠理，指汗孔渗泄之门，所以清阳可以发散；五脏是藏精之所，所以浊阴可以走注其中。）清阳充实四肢，浊阴归入六腑。（四肢外部活动，所以清阳充实它。六腑内部消化，所以浊阴归入其中。）水属阴，火属阳，（水寒而静，所以为阴。火热而躁动，所以为阳。）阳化为气，阴化为味。（气只散布，所以由阳化生；味依附于形体，所以由阴化生。）味滋养形体，形体依赖气，气转化为精，精转化为气化功能，（形体食用味，所以味归养形体；气养育形体，所以形体归依气；精食用气，所以气归养精；气化生精，所以精归依气化。）精食用气，形体食用味，（气转化则精生成，味调和则形体增长，所以说“食”之。）气化生精，气生形体。（精微的液体，只有血才能化生而成；形质的存在，依靠气运行营卫建立，所以这两者各自奉受于生命之源。）味过度损伤形体，气过度损伤精，（超过节制的缘故。）精转化为气，气被味所伤。（精依靠气化养育则进食气，精如果化生则不进食气，精血在内凝结，郁结变为秽腐攻冲胃腑，那么五味就突然无法进入。女人怀孕，精化百日，都容易受到饮食口味的伤害。）阴味的物质从下窍排出，阳气的无形从上面窍排出。（味有实质，所以下流于大小便之窍；气无形状，所以向上出于呼吸之门。）味浓厚者为纯阴，淡薄者为阴中之阳。气浓厚者为纯阳，淡薄者为阳中之阴。（阳表现为气，气浓厚者为纯阳。阴表现为味，味浓厚者为纯阴。所以味薄的，是阴中之阳；气薄的，是阳中之阴。）味浓厚则通泄，味淡薄则通利。气淡薄则发汗，气浓厚则发热。（阴气润下，所以味浓厚则导致泄利；阳气炎上，所以气浓厚则导致发热。味薄为阴少，所以通泄；气薄为阳少，所以汗出。发泄，指汗出。）壮火会使元气衰退，少火会使元气强盛。（火势猛烈，壮盛之后必然衰退。火势微弱，微弱之后反而强盛。）壮火消耗元气，元气滋养少火，壮火散失元气，少火滋生元气。（气生壮火，所以说壮火食气；少火滋助气，所以说气食少火。因为壮火食气，所以气遇到壮火就会耗散；因为少火益气，所以气遇到少火就会生长。）阴偏胜则阳病，阳偏胜则阴病。（偏胜则致病，不偏胜则不病。）阳偏胜则发热，阴偏胜则发冷。重寒则转化为热，重热则转化为寒。（物极必反，就像壮火之气衰，少火之气壮一样。）寒邪损伤形体，热邪损伤气。（寒则卫气不利，所以损伤形体；热则营气内消，所以损伤气。）气受伤则疼痛，形受伤则肿胀。（气伤则热结于肌肉之间，所以痛；形伤则寒迫于皮肤腠理，所以肿。）所以先痛后肿的，是气伤及形；先肿后痛的，是形伤及气。（先出现气证而波及形，所以叫气伤形；先出现形证而波及气，所以叫形伤气。）风邪偏胜则动摇，（风邪偏胜则万物皆摇动，所以叫动。）热邪偏胜则肿痛，（热邪偏胜则阳气内结，所以浮肿突发，严重时营气逆乱于肌肉之内，聚积为痈脓之肿。）燥邪偏胜则干燥，（燥邪偏胜则津液枯竭，所以皮肤干燥。寒邪偏胜则浮肿，（寒邪偏胜则阴气结于玄府，玄府闭塞，阳气内攻，所以为浮肿。）湿邪偏胜则濡泻。（湿邪偏胜则内攻脾胃，脾胃受湿则水谷不分，所以大肠传导而注泻。）所以喜怒过度损伤气，寒暑过度损伤形体，（喜怒的产生，都源于气，所以说喜怒伤气；寒暑的侵害，都作用于形体，所以说寒暑伤形。细致来说，热伤气，寒伤形。）暴怒损伤阴，暴喜损伤阳，（怒则气上逆，喜则气下陷，所以突然气上逆则伤阴，突然气下陷则伤阳。）厥逆之气上行，充满经脉而脱离形体，（厥，指气逆。逆气上行，充满经络，则神气浮越，所以离开形骸。）喜怒不加节制，寒暑过度侵袭，生命就不稳固。（《灵枢经》说：明智的人养生，必须顺应四时而适应寒暑，调和喜怒，安居处所。如果喜怒无常，寒暑过度，天真之气怎么能长久呢？）所以重阴必转化为阳，重阳必转化为阴。（言伤寒、伤暑也是如此。）天和地，是万物的上下位置；（观察其覆盖承载，就知道万物的上下了。）阴阳，是血和气的男女属性；（阴主血，阳主气。阴生女，阳生男。）左右，是阴阳运行的道路；（阴阳间气，左右循环，所以左右是阴阳的道路。阴气向右行，阳气向左行。）水和火，是阴阳的象征；（观察水火的气性，就知道阴阳的象征了。）阴阳，是万物产生的起始。所以说：阴在内，是阳的守持；阳在外，是阴的役使。（阴静所以作为阳的镇守，阳动所以作为阴的役使。）人到四十岁，阴气自然减半，起居能力开始衰退。（人到了四十岁，腠理开始疏松，荣华稍落，头发斑白，是起居衰退的阶段。）五十岁，身体沉重，耳目不聪明了。（是衰退的渐进过程。）六十岁，阳痿气大衰，九窍不通利，下虚上实，涕泪俱出。（是衰退严重的阶段。）所以说：懂得这些就强壮，不懂就衰老。（知，指知道七损八益，保全角力保护生命的道理。）愚者不足，智者有余，有余则耳目聪明，身体轻健，老者恢复强壮，壮者更加治理得当，所以圣人从事无为的事业，乐于恬淡的能力，在虚无中追求欲望的快乐，所以寿命无穷，与天地同终，这是圣人的修身之道。（圣人不为无益之事损害有益之事，不为损害本性而顺从本性，所以寿命长远，与天地同终。）
天的精气在西北方不足，所以西北方属阴，人的右耳目不如左耳目光明。（在上部所以效法天。）地的形质在东南方不满，所以东南方属阳，人的左手足不如右手足强健。（在下部所以效法地。）东方属阳，阳的精气并聚于上部，并聚于上部，则上部明亮而下部虚弱，所以使人耳目聪明，而手足不便。西方属阴，阴的精气并聚于下部，并聚于下部，则下部盛而上部虚，所以使人耳目不聪明，而手足便利。都感受邪气，在上部的右侧严重，在下部的左侧严重，这是天地阴阳不能周全的地方，所以邪气停留在那里。（阴阳对应天地，就像水在容器中，容器圆则水圆，容器曲则水曲。人的血气也是这样，所以随着不足，邪气就留居其中。）所以天有精气，地有形质，天有八纪，地有五理，（阳为天，降精气以施化；阴为地，布和气以成形。五形是生育的井理，八风是变化的纲纪。八纪，指八年的纪年。五理，指五行化育的道理。）所以能成为万物的父母。（阳天化气，阴地成形，五理营运，八风鼓折，收藏生长，不失时机，所以能成为万物变化的父母。）清阳上升为天，浊阴下降为地，天地的动静，由神明作为总纲。（清阳上天，浊阴归地，然而其动静，大概是由神明的纲纪支配。）天气通于肺，（以接纳至清之气，以象征天。）地气通于咽喉，（以接纳水谷之浊，以象征地。）风气通于肝，（风生木的缘故。）雷气通于心，（雷像火的有声。）谷气通于脾，（谷空虚脾受纳的缘故。）雨气通于肾，（肾主水的缘故。）六经如同河流，（流注不息的缘故。）肠胃如同大海，（因为都能受纳。）九窍如同水流注入之气。（清明者，象征水内的明澈。流注者，象征水的流注。）
以天地来比喻阴阳，（以人事配象，就近指天地，作为阴阳。）阳的汗，用天地的雨来命名；（人的汗排泄于皮腠，是阳气的发泄。然而取类比象于天地之间，则云腾雨降相似。）阳的气，用天地的疾风来命名。（阳气散发如疾风飞扬，所以相应。）暴风像雷，逆气像阳，所以治疗如果不效法天的纲纪，不使用地的道理，灾害就会到来。（违背天的纲纪，违反地的道理，则六经反常，五气更伤，真气既已受伤，灾害的到来就可以知道了。）
所以天的邪气，感伤则危害五脏；（八风引发邪气，成为经风，触动五脏，邪气发病，所以天的邪气，感伤则危害五脏。）水谷的寒热，感伤则危害六腑；（热伤胃及膀胱；寒伤肠及胆气。）地的湿气，感伤则危害皮肉筋脉。（湿气胜，则荣卫之脉不行，所以感伤则危害皮肤筋脉。）所以对于轻浅的病邪，用发扬的方法祛除；（轻者发扬则邪去。）对于沉重的病邪，用减去的方法治疗；（重者则减去之。）对于正气衰弱的病邪，用彰显正气的方法治疗。（因病气衰弱，攻逐令邪去，则真气坚固，血色彰明。）形体不足的，用气来温补；精不足的，用味来滋补。（卫气，是用来温分肉充皮肤，肥腠理，司开阖的，所以卫气温，则形体分肉充足。肾主水，受五脏六腑之精而藏之，所以五脏盛，乃能泻，由此则精不足者，补五脏之味也。）病位高的，顺势而越吐之；（越，指越扬呕吐。）病位低的，引导而竭尽之；（引，指泄引通利。）中焦胀满的，从内泻之。（内，指腹内。）有邪气的，浸渍形体以为汗；（邪，指风邪之气，风中于表，则汗而发之。）邪在皮肤的，发汗以祛除；（在外，所以汗发泄也。）邪气剽悍的，按压而收敛之；（剽，疾也。悍，利也，气候疾利，则按之以收敛。）实证，发散而泻之。（阳实则发散，阴实则宣泻。）审察其阴阳，以辨别柔刚，（阴曰柔，阳曰刚。）阳病治阴，阴病治阳。（所谓从阴引阳，从阳引阴，以右治左，以左治右也。）确定其血气，各守其部位，血实宜决破之，（决，指决破其血。）气虚宜导引之。（掣，读为导。导，引也。则气行条畅。）
The *Yin Yang Ying Xiang Da Lun* (Great Treatise on the Correspondence of Yin and Yang) states: Yin and Yang are the way of heaven and earth, (referring to the principle of change and generation.) the general code of all things, (the function of nourishing and generating; Yang provides righteous Qi for growth, while Yin presides over establishment, thus serving as the general code for all things.) the parents of change, (the function of different kinds of things. Why? Eagles transform into turtledoves, field mice transform into quail, decaying grass transforms into fireflies, sparrows entering large waters transform into clams, pheasants entering large waters transform into giant clams; all these become different creatures through transformation.) the beginning of life and death, (the function of cold and heat. All things rely on the warmth of Yang Qi to live, and die due to the coldness of Yin Qi; thus, the origin of life and death is the operation of Yin and Yang.) the residence of divine spirit, (explaining that the various causes of life, death, and change lie in the governance of the divine spirit within.) treating diseases must seek the root. (Yin and Yang, along with the life, death, and changes of all categories, interact within the human body; therefore, the principle of treatment must first seek the root.) Thus, accumulated Yang forms Heaven, accumulated Yin forms Earth; Yin is quiet, Yang is restless; Yang generates, Yin grows; Yang kills (suppresses), Yin stores. (Clarifying the distinct functions of generation and suppression between Heaven and Earth mentioned earlier. Shen Nong said: Heaven uses Yang to generate and Yin to grow; Earth uses Yang to suppress and Yin to store. Kun represents Yin, located in the southwest corner, during the transition of June and July, when all things flourish and grow; how can one say Yin has no growing principle? Qian represents Yang, located in the Xu-Hai division, during the transition of September and October, when all things harvest and are suppressed; who says Yang has no suppressing principle? By this, the principle of Yin growing and Yang suppressing becomes visible.) Yang transforms into Qi, Yin forms into shape. Extreme cold generates heat; extreme heat generates cold. Cold Qi generates turbidity; hot Qi generates clarity. If clear Yang Qi stays below, it causes diarrhea with undigested food; if turbid Yin Qi stays above, it causes abdominal distension. This is the reversal of Yin and Yang, leading to disease. Therefore, clear Yang rises to form Heaven, turbid Yin descends to form Earth; Earth Qi rises to become clouds, Heaven Qi descends to become rain; rain originates from Earth Qi, clouds originate from Heaven Qi. (When Yin condenses and rises, it combines to form clouds; when Yang scatters and flows downward, it pours as rain. Rain applies transformation from clouds, hence "rain comes from Earth"; clouds rely on Qi interaction, hence "clouds come from Heaven." The principle of Heaven and Earth is thus; similarly, the clear and turbid Qi in the human body operate alike.) Therefore, clear Yang exits through the upper orifices, turbid Yin exits through the lower orifices; (Qi belonging to Heaven tends toward the upper; Qi belonging to Earth tends toward the lower, each following its kind. Upper orifices refer to ears, eyes, nose, and mouth. Lower orifices refer to the anterior and posterior yin.) Clear Yang disperses into the interstices (Cou Li), turbid Yin travels to the Five Zang Organs; (Interstices refer to the pores for excretion, so clear Yang can disperse; Five Zang Organs are repositories for storage, so turbid Yin can travel there.) Clear Yang fills the four limbs, turbid Yin returns to the Six Fu Organs. (Four limbs move externally, so clear Yang fills them. Six Fu Organs digest internally, so turbid Yin returns to them.) Water is Yin, Fire is Yang; (Water is cold and still, thus Yin. Fire is hot and restless, thus Yang.) Yang becomes Qi, Yin becomes Flavor. (Qi only scatters, thus formed by Yang; Flavor attaches to form, thus formed by Yin.) Flavor nourishes Form, Form relies on Qi, Qi transforms into Essence, Essence transforms into Transformation; (Form consumes Flavor, thus Flavor nourishes Form; Qi nourishes Form, thus Form relies on Qi; Essence consumes Qi, thus Qi nourishes Essence; Transformation generates Essence, thus Essence relies on Transformation.) Essence consumes Qi, Form consumes Flavor; (When Qi transforms, Essence is generated; when Flavor harmonizes, Form grows, hence "consumes.") Transformation generates Essence, Qi generates Form. (Essence fluid, only blood can transform into it; physical substance relies on Qi circulating Ying to establish itself, so both receive life support.) Excessive Flavor damages Form, excessive Qi damages Essence; (Exceeding moderation.) Essence transforms into Qi, Qi is damaged by Flavor. (If Essence receives nourishment from Transformation, it consumes Qi; if Essence transforms, it does not consume Qi. If Essence and Blood coagulate internally, stagnating into filth attacking the Stomach, then the five flavors suddenly cannot enter. In pregnant women, Essence transforms for a hundred days, easily damaged by Flavor.) Yin Flavor exits through the lower orifices, Yang Qi exits through the upper orifices. (Flavor has substance, thus flows down to excretory orifices; Qi is formless, thus exits upward through respiration.) Strong Flavor is pure Yin, weak Flavor is Yang within Yin. Strong Qi is pure Yang, weak Qi is Yin within Yang. (Yang manifests as Qi; strong Qi is pure Yang. Yin manifests as Flavor; strong Flavor is pure Yin. Thus, weak Flavor is Yang within Yin; weak Qi is Yin within Yang.) Strong Flavor causes purging, weak Flavor causes unblocking. Weak Qi causes sweating, strong Qi causes fever. (Yin Qi moistens downward, thus strong Flavor causes diarrhea; Yang Qi flares upward, thus strong Qi causes fever. Weak Flavor is less Yin, thus unblocking; weak Qi is less Yang, thus sweating. Sweating refers to "fa xie".) Vigorous Fire causes Qi to decline, Mild Fire causes Qi to strengthen. (Vigorous fire, after being vigorous, must decline. Mild fire, after being mild, then strengthens.) Vigorous Fire consumes Qi, Qi nourishes Mild Fire; Vigorous Fire scatters Qi, Mild Fire generates Qi. (Qi generates Vigorous Fire, hence "Vigorous Fire consumes Qi"; Mild Fire nourishes Qi, hence "Qi nourishes Mild Fire." Because Vigorous Fire consumes Qi, Qi encountering Vigorous Fire dissipates; because Mild Fire benefits Qi, Qi encountering Mild Fire grows.) Excess Yin leads to Yang disease, excess Yang leads to Yin disease. (Excess causes disease, non-excess does not.) Excess Yang leads to heat, excess Yin leads to cold. Extreme cold transforms into heat, extreme heat transforms into cold. (Things reach their limit and reverse, just as Vigorous Fire's Qi declines and Mild Fire's Qi strengthens.) Cold damages Form, Heat damages Qi. (Cold makes Wei Qi obstructed, thus damaging Form; Heat causes Ying Qi to consume internally, thus damaging Qi.) Qi injury causes pain, Form injury causes swelling. (Qi injury causes heat knotting in muscle layers, thus pain; Form injury causes cold pressing on skin and interstices, thus swelling.) Therefore, pain followed by swelling indicates Qi damaging Form; swelling followed by pain indicates Form damaging Qi. (First Qi symptoms affecting Form is called Qi damaging Form; first Form symptoms affecting Qi is called Form damaging Qi.) Wind excess causes movement; (Wind excess causes all things to shake, hence "movement".) Heat excess causes swelling; (Heat excess causes Yang Qi to knot internally, causing sudden edema; severely, Ying Qi reverses in muscles, gathering into abscess swelling.) Dryness excess causes dryness; (Dryness excess depletes body fluids, causing dry skin. Cold excess causes edema; (Cold excess knots Yin Qi at the sweat pores, closing them, causing internal attack of Yang Qi, resulting in edema.) Dampness excess causes loose stools. (Dampness excess attacks Spleen and Stomach internally; Spleen and Stomach affected by dampness fail to separate water and grain, causing large intestine transmission and diarrhea.) Therefore, excessive joy and anger damage Qi, excessive cold and heat damage Form; (Joy and anger arise from Qi, hence "joy and anger damage Qi"; cold and heat affect Form, hence "cold and heat damage Form." Specifically, heat damages Qi, cold damages Form.) Violent anger damages Yin, violent joy damages Yang; (Anger causes Qi to rise, joy causes Qi to sink; thus sudden Qi rising damages Yin, sudden Qi sinking damages Yang.) Rebellious Qi moves upward, filling the vessels and separating from Form; (Rebellion means Qi reversal. Rebellious Qi moves upward, filling meridians, causing Spirit Qi to float away, thus leaving the body.) Unregulated joy and anger, excessive cold and heat, make life unstable. (*Ling Shu Jing* states: The wise nurture life by following the four seasons and adapting to cold and heat, harmonizing joy and anger, and living peacefully. If joy and anger are irregular, and cold and heat excessive, how can the innate Qi last long?) Therefore, extreme Yin must transform into Yang, extreme Yang must transform into Yin. (This applies to contracting cold or summerheat.) Heaven and Earth are the upper and lower of all things; (Observing their covering and bearing, the upper and lower of all things can be known.) Yin and Yang are the male and female of Blood and Qi; (Yin governs Blood, Yang governs Qi. Yin generates females, Yang generates males.) Left and Right are the pathways of Yin and Yang; (Yin and Yang intermediate Qi circulate left and right, thus left and right are the pathways. Yin Qi moves right, Yang Qi moves left.) Water and Fire are the symbols of Yin and Yang; (Observing the nature of Water and Fire, the symbols of Yin and Yang can be known.) Yin and Yang are the initial source of all things. Therefore it is said: Yin inside is the guard of Yang; Yang outside is the servant of Yin. (Yin is quiet, thus guarding Yang; Yang is active, thus serving Yin.) At forty years old, Yin Qi naturally halves, and daily activities decline. (At forty, interstices begin to loosen, glory fades, hair turns white; this is the stage of declining activity.) At fifty, the body feels heavy, and ears and eyes lose acuity. (This is the gradual decline.) At sixty, impotence occurs, Qi greatly declines, nine orifices are obstructed, deficiency below and excess above, tears and mucus flow. (This is severe decline.) Therefore it is said: Knowing this brings strength, not knowing brings old age. ("Knowing" refers to understanding the seven losses and eight gains, the way to preserve vitality and protect life.) The foolish lack, the wise have surplus; having surplus makes ears and eyes acute and body light and strong; the old regain strength, the strong become better managed. Thus, the sage engages in non-action, delights in tranquility and indifference, seeks desire and happiness in emptiness, thus achieving infinite lifespan, ending with Heaven and Earth; this is the sage's method of self-cultivation. (The sage does not do useless things to harm useful ones, nor harms nature to follow nature, thus living long, ending with Heaven and Earth.)
Heaven's essence is insufficient in the northwest, so the northwest belongs to Yin, and humans' right ear and eye are less bright than the left. (Being above, it follows Heaven.) Earth's form is incomplete in the southeast, so the southeast belongs to Yang, and humans' left hand and foot are less strong than the right. (Being below, it follows Earth.) The East belongs to Yang; Yang's essence gathers above. Gathering above means the upper is bright and the lower is deficient, making ears and eyes acute but hands and feet inconvenient. The West belongs to Yin; Yin's essence gathers below. Gathering below means the lower is abundant and the upper is deficient, making ears and eyes less acute but hands and feet convenient. If both are affected by pathogenic factors, those above are worse on the right, those below are worse on the left; this is where Heaven and Earth's Yin and Yang are incomplete, so pathogens reside there. (Yin and Yang correspond to Heaven and Earth like water in a vessel; if the vessel is round, water is round; if curved, water is curved. Human Blood and Qi are the same; thus, where there is insufficiency, pathogenic Qi remains.) Therefore, Heaven has essence, Earth has form; Heaven has Eight Disciplines, Earth has Five Principles. (Yang is Heaven, descending essence to transform; Yin is Earth, distributing harmonious Qi to form. Five Forms are the wells of generation, Eight Winds are the codes of change. Eight Disciplines refer to eight-year cycles. Five Principles refer to the principles of Five Elements' generation.) Thus, they can be the parents of all things. (Heaven transforms Qi, Earth forms Shape; Five Principles operate, Eight Winds stir; storing, harvesting, growing, and transforming without missing timing, thus becoming the parents of all things' changes.) Clear Yang ascends to Heaven, turbid Yin returns to Earth; the movement and stillness of Heaven and Earth are governed by Divine Spirit. (Clear Yang ascends, turbid Yin descends, but their movement and stillness are governed by Divine Spirit.) Heaven Qi connects with the Lung; (To receive the purest Qi, symbolizing Heaven.) Earth Qi connects with the throat; (To receive the turbidity of water and grain, symbolizing Earth.) Wind Qi connects with the Liver; (Wind generates Wood.) Thunder Qi connects with the Heart; (Thunder resembles Fire with sound.) Grain Qi connects with the Spleen; (Grain is empty, Spleen receives it.) Rain Qi connects with the Kidney; (Kidney governs Water.) The Six Meridians are like rivers; (Flowing incessantly.) The Intestines and Stomach are like seas; (Because they receive all.) The Nine Orifices are the Qi of water influx. (Clarity symbolizes the brightness within water; influx symbolizes the flow of water.)
Using Heaven and Earth to represent Yin and Yang; (Matching human affairs to images, pointing near to Heaven and Earth as Yin and Yang.) Yang's sweat is named after Heaven and Earth's rain; (Human sweat excretes from interstices, which is the release of Yang Qi. However, analogizing to Heaven and Earth, cloud rising and rain falling are similar.) Yang's Qi is named after Heaven and Earth's fierce wind. (Yang Qi scatters like fierce wind flying, thus corresponding.) Fierce wind resembles Thunder, rebellious Qi resembles Yang; therefore, if treatment does not follow Heaven's disciplines or use Earth's principles, disasters will arrive. (Going against Heaven's disciplines and violating Earth's principles causes the Six Meridians to reverse and the Five Qi to injure each other; once True Qi is injured, the arrival of disaster is evident.)
Therefore, Heaven's pathogenic Qi, when contracted, harms the Five Zang Organs; (Eight Winds initiate pathogens, becoming meridian winds, touching the Five Zang Organs, causing disease via pathogenic Qi, thus Heaven's pathogenic Qi harms the Five Zang Organs when contracted.) Cold and heat from water and grain, when contracted, harm the Six Fu Organs; (Heat harms Stomach and Bladder; Cold harms Intestines and Gallbladder Qi.) Dampness from Earth, when contracted, harms skin, flesh, sinews, and vessels. (Dampness excess stops Ying and Wei vessels, thus harming skin, flesh, sinews, and vessels when contracted.) Therefore, treat light pathogens by dispersing them; (Light pathogens are removed by dispersal.) Treat heavy pathogens by reducing them; (Heavy pathogens are reduced.) Treat declining pathogens by manifesting [true Qi]; (When pathogenic Qi declines, attacking removes the pathogen, making True Qi firm and blood color manifest.) For Form deficiency, warm with Qi; for Essence deficiency, tonify with Flavor. (Wei Qi warms muscles, fills skin, plumps interstices, and controls opening/closing; thus, warm Wei Qi makes Form sufficient. Kidneys govern Water, receiving and storing Essence from all Zang and Fu Organs; thus, when Five Zang are abundant, they can drain; therefore, Essence deficiency is treated by tonifying the Flavors of the Five Zang Organs.) For high pathogens, induce vomiting; (Vomit refers to throwing up.) For low pathogens, guide to exhaust them; (Guide refers to draining and guiding.) For middle fullness, purge from within. (Within refers to the abdomen.) For those with pathogens, soak the form to induce sweat; (Pathogen refers to Wind Qi; Wind attacking the exterior requires sweating to release.) For pathogens in the skin, release via sweat; (External, so sweat releases.) For piercing and fierce pathogens, press and gather them; (Piercing means fast; fierce means sharp; if climate is fast and sharp, press to gather.) For excess conditions, scatter and purge. (Yang excess is scattered, Yin excess is purged.) Examine Yin and Yang to distinguish soft and hard; (Yin is soft, Yang is hard.) Treat Yin diseases by addressing Yang, treat Yang diseases by addressing Yin. (As stated: drawing Yang from Yin, drawing Yin from Yang, treating right with left, treating left with right.) Determine Blood and Qi, keeping each in its place; Blood excess should be drained; (Drain means breaking the blood clot.) Qi deficiency should be guided. (Che reads as Dao. Dao means guide; thus Qi flows smoothly.)